To
attain mind's original qualities we need to practice equanimity.
We have to accept that which occurs without changing anything.
We are prejudiced about what mind is and here are some misconceptions:
"mind is empty," "we have to stop the emotions and thoughts."
Our idea is we have to do something, but this runs contrary to
meditation.
Meditation
is not doing anything. It is being in the presence of mind where
there is equanimity. Whatever happens, inside or outside us, we
do not stop or block it. It has no importance and we just leave
it. The disposition of mind during meditation is such that there
is no expectation or any idea of consequences. For meditation
to be effectual there has to be no expectation. Humility about
who we are or what we do is important. We constantly have hopes
and fears thereby giving rise to tensions, even when we are supposed
to be calm. For example, during meditation, when you don't know
how to meditate, after a few seconds you'll be looking both internally
and externally: "Am I meditating well? Is the room quiet? When
will that noise stop?" The real obstacle is at that point when
you expect or fear something. Lighten up ... whatever happens
just let it go. There is really no "good" or "bad" meditation.
You should not worry about whether or not you are contemplating.
Be
aware of how you function. Meditation is making room for this
awareness. Just be there, not doing or adding anything. Meditation
is like any activity. There is first the theory; then it has to
be put into practice. We have to leave behind our habitual tendencies
as described earlier. Effort is necessary in meditation with the
knowledge that it is a clear state without any expectations. We
have a tendency to always judge what we did in the past, denying
our actions if they were deemed negative. It is more effective
if we reflect and consider whether an experience is useful for
whatever reason. We should look upon it not as a source of conflict
with the self, but for a better understanding of self.
All
the "wrong" meditations are in fact "good' support for contemplation.
Terms for the contemplation are: no fabrication, no production.
The consciousness is present and exposed to the multitudes of
phenomena. Even the checking to ensure that there is no fabrication
is fabrication again. Naturally, meditation is not a state which
can be described in its usual sense. We should dispense with words
and the descriptive terms for they are not "the state."
A
good technique to apply is "to allow to settle," that is, let
the body and mind to calm. An analogy is like agitated water -
leave it for a while, then, whatever particles are there will
sink to the bottom and the water will become clear again. The
body must be in a calm state. Walking is all right but running
might make it difficult. There should be no talking. Reduce the
production of thoughts, which means to let go and be in the present.
Don't try to do anything. As with water, if you try to take anything
out it will not stay clear anymore, so don't interfere. This state
of calm and lucidity of the mind is perfect presence like a tape
recorder taking in everything that is happening without selection
or judgment. The point is not to cover up the eyes or ears with
our fingers. For example, during meditation, a change in light
may be construed as: "It is becoming more cloudy and then, later,
it might rain." You are no longer meditating if you think like
that. Or if you hear people talking, and you think, "what are
they saying," there is no meditation again. One should come back
to the meditation and not follow the thoughts. Like someone watching
a show, you look at everything.
More
favorable condition for meditation is a calm place with no rock
music band playing. Complete silence is not necessary all of the
time. You will gradually learn to integrate all external events
in the meditation such as people talking outside. It is just like
that - not good or bad. Initially, you will fall again and again
into the trap - not serious contemplating. The only obstacles
to your meditation are your reactions to thoughts and judging
whether something is good or bad. Slowly integrate all the events
into the meditation session. If you are sometimes distracted and
you realize it, you are no longer disturbed. A common stumbling
block is that we practice meditation to achieve some improvement
or result. There is always the tendency to check if it is good
or bad, better or worse. These are really the only real obstacles
to meditation. Even if your meditation was calm and then afterwards
you judge it to be good, then it means that the previous session
or the one to follow will not be as good.
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